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An Ethnographic Study of Education and Status Among Muslim Women

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An Ethnographic Study of Education and Status Among Muslim Women An Ethnographic Study of Education and Status Among Muslim Women in Old City Hyderabad Undergraduate Honors Research Thesis Presented in partial fulfillment of the requirements for graduation with distinction in Anthropology in the undergraduate college of The Ohio State University by Emily Schueller The Ohio State University May 2015 Project Advisor: Professor Jeffrey Cohen, Department of Anthropology 1 Contents Acknowledgements…………………………………………………………………….…… 3 Introduction…………………………………………………………………………...….…. 4 Part I: Barriers to Girls’ and Women’s Education……………………………………..…... 21 Chapter 1: Financial Barriers to Girls’ and Women’s Education…………....….…. 22 Chapter 2: Social Barriers to Girls’ and Women’s Education……………………... 31 Part II: Forces for Change………………………………………………………………….. 43 Chapter 3: The Proliferation of Social NGOs in India……………………………... 45 Chapter 4: Motherhood, Sacrifice, and Intergenerational Inertia…………………... 56 Chapter 5: Alternate Interpretations of Islamic Texts and Practice……………….... 63 Conclusion……………………………………………………………………………......… 74 Bibliography……………………………………………………………………………...… 79 Appendices…………………………………………………………………………………. 84 2 Acknowledgements I would like to thank my advisor, Dr. Jeffrey Cohen, who supported me throughout every step of this research process, Dr. Douglas Crews and Dr. Ila Nagar, who served on my thesis committee and have provided invaluable feedback and guidance. Additionally, I would like to recognize the Ohio State University College of Arts and Sciences, the Ohio State University Social and Behavioral Sciences, the Ohio State University Undergraduate Research Office, and the Ohio State University Office for International Affairs for their generous support, without which this project would not have been possible. The Ohio State University Institutional Review Board was also instrumental in creating this project. Finally, I would like to extend my deepest thanks and appreciation to the women and men of COVA and My Choices, who acted not only as participants in my research but also as cultural guides during my time in Hyderabad. Ayesha, who translated from Urdu to English for me, was especially valuable to this project. 3 Introduction Situating the Researcher I conducted ethnographic fieldwork in Hyderabad, India from late June to mid-August 2014. This research project took place during my second visit to Hyderabad. I chose my research site to build on my previous experience in the city and the network of contacts I developed during my semester at the University of Hyderabad in spring 2013. During that semester, I participated in a study abroad program run by the Council on International Educational Exchange (CIEE) and enrolled in classes with other American students and Indian graduate students from various regions of India. I became interested in the challenges that Muslim women in the Old City faced during excursions into the city of Hyderabad, where women covered in black burkas1 offset by colorful handbags shopped and chatted with friends. The dominant narrative that emerged from conversations with international students and upper middle class Hindus characterized Muslim women, particularly Muslim women who wore the burka in public, as an oppressed, helpless Other in comparison to “modernized” Hindu women living in universities or more upscale parts of the city. To deconstruct the narrative of the oppressed Other and understand the realities that Muslim women faced in their daily lives in the Old City, I decided to study access to education and the perceived effects of women’s education on gender equality in the community. After my semester abroad, I contacted the academic director of CIEE at the University of Hyderabad and shared my plan to conduct research on women’s access to education in Hyderabad. 1 In the Middle East, this garment is known as niqab, but Hyderabadi women refer to it as burka. Therefore, when I mention burka, I refer to three-piece outergarment that covers the body, head, and lower face of a woman but leaves the eyes unobscured. 4 She put me in touch with staff members of the Confederation of Voluntary Associations (COVA), whom I began to correspond with via email. I met with a COVA staff member upon my arrival in Hyderabad and explained the goals of my research project, and he directed me to Noor Jahan Siddiqui,2 a former COVA employee who left in 2012 to become a senior counselor at My Choices, an anti-domestic violence NGO. After an initial meeting in late June 2014, Noor Jahan made arrangements for Ayesha, a Peacemaker (junior counselor) with My Choices, to serve as my interpreter and help me interview Urdu speakers. Ayesha was fluent in English due to her training with a nationwide education NGO that provides after-school tutoring to children in government-run schools. She had worked for the NGO for four years before leaving in 2012 to become a Peacemaker. With Ayesha’s help, I interviewed 31 women about their home and family life, education, work, and perceptions of the limitations girls and women face as they try to access formal education. I interviewed thirteen informants in the My Choices office, where they were invited by Noor Jahan and Ayesha. I met additional informants while observing classes in local schools and shadowing social workers affiliated with My Choices and working in the Old City. Interviews were semi-structured and followed set questions regarding education level, family background, and employment history. I asked open-ended questions that allowed informants to share as much information as they wished and describe other aspects of their lives. Noor Jahan and Ayesha invited me to observe classes at government schools and Islamic schools, or madrassas. During my research, I visited four government schools (including two preschools), a residential hostel, and two madrassas. I observed students in class and interviewed the teachers (who were all women) about their lives and work. A few informants invited me into 2 All other names have been changed. Noor Jahan Siddiqui is referenced by her name because she is a prominent public figure in the community and has been referenced by name in previous academic work (Lane 2011). 5 their homes. I also befriended a young woman, Fatima, whose family invited me to participate in Friday prayers with other Muslim women in Old City, iftar, which is the evening meal to break the fast during Ramadan, and the Muslim holiday Eid, among other activities. These experiences provided valuable insight into the beliefs and practices of Indian Muslims in Old City Hyderabad. A Brief Social and Historical Overview of Hyderabad In this section, I contextualize my research and describe the social history of Hyderabad, India. In this manner, I provide background to understand the daily lives and challenges faced by Muslim women living in Old City Hyderabad. I also discuss the founding of the Confederation of Voluntary Associations (COVA) and My Choices, NGOs which played a significant role in the lives of many Hyderabadi women. The city of Hyderabad was founded in 1591 by Muhammad Quli Qutb Shah, the fifth ruler of the Qutb Shahi dynasty in the Deccan Plateau during the sixteenth century. Qutb Shahi rulers maintained control of the area for almost a century before Hyderabad was incorporated into the Mughal Empire (one of the largest empires in Indian history.) As the Mughal Empire declined in size and influence following the rule of Aurangzeb (1658-1707), Mughal viceroy Asif Jah I declared the sovereignty of Hyderabad State in 1724 and established the rule of Nizams3, Muslim princes who controlled Hyderabad Figure 1: Map of Hyderabad from until 1952. The legacy of Muslim rule in the region mylifeinzion.com/tag/hyderabad 3 Nizam is a title that was conferred upon the princes of Hyderabad. The word nizam derives from the Arabic word nithaam which means “system” or “regime.” 6 lives on in present-day Hyderabad through Indo-Persian architecture, distinctive Hyderabadi cuisine, and perhaps most importantly, through the continued tension that exists between the Hindu majority and Muslim minority. Census data from 2011, the last year that data are available, indicate that Hyderabad had a population of approximately 6.8 million people.4 Approximately 540,000 people in the Greater Hyderabad area lived below the officially defined poverty line, and according to the Hyderabad – City Development Plan (2011), “the incidence of poverty among women is higher and female- headed households constitute the poorest of poor.”5 The average literacy rate for Hyderabadis was 86.14 percent for males and 79.51 percent for females, and it varied among different areas of the city. Informal sector workers, including those who worked within the home for income, as well as those who worked as merchants and had no officially recognized employer, constituted approximately 30 percent of the city’s workforce. While statistics are not available for the Old City area of Hyderabad, informal work is prominent in that area. In the Old City, shopping centers consist of markets with small stalls run by individual vendors, unlike the proliferation of shopping malls and chain stores in other parts of the city. Many of the women I spoke with during my research were married to men who were “day laborers” in the informal sector. The men’s work could be infrequent and depended on their ability to sell fruits, clothes, bangles, trinkets, among other goods. A significant proportion of women in Old City (my interpreter estimated the number to be around 70 percent) worked as tailors or on crafts in their homes to sell to their neighbors to supplement their husbands’ earnings. Working outside the home remained relatively rare for women in Old City, according to the interviews I conducted. Of the 31 women I spoke with, eight 4 Hyderabad is a very fast-growing and fast-developing city. Informants reiterated that the city had grown and become more technologically advanced over the last ten years. One example is the current construction of a metro system to reduce traffic. 5 The report did not indicate the value of the official poverty line in Hyderabad.
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